The truth is that Moshe did not die. If the public accepts these words – all the better. However, if they have difficulty understanding it, then, when a child asks a question to his teacher and the teacher doesn’t know what to answer, he slaps him on the face and tells him: “when you grow up, you’ll understand!” So you should answer the Jew who asks questions: This is the fact, even if you don’t understand! * Source materials compiled by Rabbi Shloma Majeski. (Translations appear in bold; underlining is the emphasis of the compiler.)
Translated and presented by Boruch Merkur
On the night of Simchas Torah 5711, addressing the T’mimim who were about to go out on Tahalucha, dancing Hakafos in shuls outside of Crown Heights, the Rebbe encouraged them to maintain the same enthusiasm they have at their headquarters in Crown Heights, irrespective of the discomfort of being in a strange place:
Even though the nature of a person is that upon arriving in a strange place, he does not feel as confident as when he is in his own neighborhood – with regard to Jews, it is not so. This special quality, particular to Jews, is illustrated by the fact that even after the destruction of the Beis HaMikdash, when we were “exiled from our land,” the Jewish people continued to stand strong in the fulfillment of Torah and Mitzvos, dong so with self-sacrifice.
This concept also applies to visiting shuls in other neighborhoods:
Irrespective of the fact that the talmidim will be going to a strange place, unaware of what sort of shul they will be visiting or what kind of Jews they will meet there – there is no concern that they will be put off by the Jews they encounter and be adversely affected, nor is there concern that they will fail to have an influence upon their hosts. For wherever Jews go, they stand in full force, with the same fortitude they have in their own place. With regard to Tahalucha, upon arriving at these shuls, they have the same force as when they are in close proximity to the Rebbe, within his Daled amos. And with this strength, they influence other Jews and draw them close to the Rebbe.
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Along these lines, a lesson and directive, a message of practical inspiration can be derived from the reading of Parshas Bracha, according to the custom of reading Shnayim Mikra V’Echad Targum on Erev Simchas Torah (in the Diaspora, on Shmini Ateres, and in Eretz Yisroel on Hoshaana Rabba):
The parsha begins with, “This is the bracha that Moshe blessed, etc., prior to his death.”
The truth is that “Moshe did not die” (Sota 13b, end; Zohar I 37b, end); “just as earlier [we saw that] he stands and serves On High, so too here he stands and serves On High.” In fact, not only “On High” but also here below. And when it says, “prior to his death,” it means “prior to when there was room to entertain the possibility that Moshe had died,” G-d forbid.
The spiritual source for this potential to err is the general concept of tzimtzum (the “contraction” of G-dliness in order to permit finite existence) and the creation of the worlds. In so doing, the Alm-ghty granted the possibility to consider that He removed Himself, His Being, G-d forbid, from the world – a potentiality that exists even in the realm of k’dusha, holiness, as mentioned in Tanya Shaar HaYichud V’HaEmuna Ch. 7: “…causing some of the sages to err … They erred and were mistaken…and they understood the concept of tzimtzum…in the literal sense, etc.” This spiritual source allows for the possibility to entertain the notion that Moshe had departed, G-d forbid, and is no longer present in the world.
The verse continues that “prior to his death” (i.e., prior to there being room to entertain the possibility that Moshe had died), he said, “G-d came from Sinai and shone from Seir for them, etc., in His right hand is a fiery law for them”:
“Seir” is etymologically related to the word “saaros – hair.” The vitality of a strand of hair is very contracted, enlivened by only a haara metzumtzemes. Moreover, the vitality passes through – or is interrupted by – the skull. [Although the first part of the verse speaks of a limited, constrained source of energy] the latter part of the verse, “in His right hand is a fiery law for them,” alludes to the generous and bountiful “right hand” of the Alm-ghty.
The explanation of these contradictory allusions is that although we are presently in a state of “shone from Seir for them,” for we are graced with only a very contracted ray of energy (like that of a saar, a hair) [lending itself to doubt and uncertainly], nevertheless, “His right hand is a fiery law for them” – that is, afterwards, the abundant “right side” is revealed [and the truth shines forth].
With the power of the “right hand” it is possible to go out to other shuls and explain to the Jews they meet there that the truth is that Moshe did not die. There is no change other than the fact that now it is possible to err, etc.
If the public accepts these words – all the better. However, if they have questions and difficulties understanding it, then, when a child asks a question to his teacher and the teacher doesn’t know what to answer, he slaps him on the face and tells him: “when you grow up, you’ll understand!” So you should answer the Jew who asks questions: This is the fact, even if you don’t understand!
The Rebbe concludes this part of the sicha by relating it to the custom of dancing and rejoicing with closed and covered Torah scrolls, alluding to an appreciation of the preciousness of Torah irrespective of its being beyond our ability to fully comprehend. But it doesn’t end there. Ultimately the “right side” prevails, obviating the need to answer complaints, as in the story of the Tzemach Tzedek:
The Rebbe the Tzemach Tzedek once said on Erev Shabbos that Moshiach should come. Someone asked: It says in the Gemara that Moshiach doesn’t come on Erev Shabbos? (see Eruvin 43a-43b). The Tzemach Tzedek answered: When Moshiach comes and answers all difficulties, let him answer this one too!
(Toras Menachem 5711, pg. 35-37)